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still higher in the scale of society, and throughout all ranks, it will be found that the greater number of those who bear the Christian name, pay no more regard to the Sabbath of God or the Word of God, than they would to the idlest tale; nay, not so much, they might listen to be amused by it, but they hear not the Word of the Lord.

Now it would evidently be wrong to judge of Christians, in the true sense of the word, by the criminals in our jails, the traffickers and pleasurehunters on the Sabbath, or by the immorality practised by so many thousands in our country; and shall we judge of God's ancient people by a much less fair mode of estimation ? Surely not. In the observance of all their religious duties, as enjoined by their Rabbies, in practical morality, in active kindness, the Jews, as a people, would stand forth arrayed in light, in comparison of the tens of thousands of those-called Christianswho despise them and make them the objects of scorn and reproach. Of their history Christians know but little. That which they know of the modern Jews is chiefly the record of their alleged misdeeds. Falsehood and prejudice have been their historians, whose ink was venom, whose eyes ignorance had blinded, whilst hatred guided

their pen.

The contrast is very different when we take, instead of the merely nominal Christian, the true believer, and presents to us the true ground of pity for God's ancient people. In this contrast you have the two, the Jew and the Christian, as immortal beings, the one fearing and trembling on the brink of eternity, the other joyously anticipating the glory that shall be revealed at the

coming of his Lord. This is still more striking where the contrast is between the devout and learned Rabbi, unblest with the knowledge of the Lord Jesus, and the learned Israelite, who, though he “ sat at the feet of Gamaliel and profited in the Jews' religion above many of his equals” in age, had also sat at the feet of his Lord, and learned such precious truths that he “ counted all things but loss for the excellency of the knowledge of Christ Jesus his Lord.”

Here, then, is the account of the dying hours of the celebrated Rabbi. It is recorded in the Talmud. His name was Jochannen ben Zachai. Helived in the early days of Christianity, and was celebrated amongst the Jews for his wisdom and piety.

When he was sick, his disciples came to visit him, and, when he saw them, he began to weep. They said to him, “Rabbi, the light of Israel, why dost thou weep?” And he answered them, “ If they were carrying me before a king of flesh and blood, who is here to-day, and tomorrow in the grave; who, if he were angry with me, his

would not last for ever; if he put me in bondage, his bondage would not be everlasting; and if he condemned me to death, that death would not be eternal; whom I could soothe with words, and bribe with riches; yet, even in these circumstances, I should weep. But now I am going before the King of kings, the only blessed God, who liveth and endureth for ever and ever; who, if he is angry with me, his anger will last for ever ; if he puts me in bondage, his bondage will be everlasting ; if he condemns me to death, that death will be eternal; whom I cannot soothe with words, or bribe with riches: when, further, there are before me two ways, the one to hell, and the other to paradise, and I know not to which they are carrying me : should I not weep?"


In this relation, taken from the writings of the Jews, you have the true state of many a Jewish mind. Death to them is terrible, for they know, not him who has triumphed over death, and who will place this last enemy under his feet for ever.

Now, read the language of a believing Jew, who' had been a violent and cruel persecutor of Christ's disciples; but who had been humbled and converted by his grace. Looking forward to the final triumph of all who love the Lord Jesus, he exclaims, “O death, where is thy sting ? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be to God, who giveth us the victory through our Lord Jesus Christ." (1 Cor. xv.) At another time he says, “ We know that if this earthly house of our tabernacle be dissolved, we have a building of God, not made with hands, eternal in the heavens.” (2 Cor. v.) Again he writes, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day, and not to me only, but also to all them that love his appearing."

Many similar passages from the writings of St. Paul might be quoted, and it should be remembered that every bright prospect for the future state, given in the sacred Scriptures, is given in the language of inspired Jews, who, whilst they wrote for the instruction and comfort of all true Christians, expressed also the hopes

which had been graciously implanted in themselves. “That disciple whom Jesus loved " was a Jew; and the wonderful exhibition of the triumph of the saints; the hundred and fortyfour thousand of his own nation; and the “Multitude which no inan could number, out of every people and kindred and tongue,” in their robes of purity and triumph, their crowns of glory, their songs of praise, filled his heart with the thrilling expectation that he should share their happiness and with them ascribe all honour to his Lord, whom on earth he had seen and loved, and who, since his ascension, had appeared to him in his glory.

Thus, great is the contrast between the unbelieving and the believing Jew. · If we take the generality of Jews, and the vast body of those who are called Christians, throughout the world, the comparison, as to morals and observance of their respective religious duties, will be in favour of the Jew.

If we look to the future prospects of the devout Jew and those of the true Christianthe bright part of the contrast is the Christian's. Here, then, we perceive the need of missionary exertions-of leading the Jews to him who brought life and immortality to light, that they may “not perish, but have everlasting life.”



The Jews of Jerusalem. The following interesting account of the Jews

in the Holy City is taken from Rev. F. C. Ewald's, “Missionary Labours in Jerusalem."

There are six thousand Jews in Jerusalem, who live in the Jewish quarter of the citythe only part of it where they are allowed to dwell, and so crowded is the part occupied by them, that if the whole city, whose resident inhabitants are about eighteen thousand, were as thickly peopled, its population would amount to one hundred and twenty thousand souls. The poor Jews live in dark, damp, small houses, crowded together, so as to make their homes most unhealthy and miserable. The following passages from Mr. Ewald's volume refer more particularly to their religious state and observ

ances :

“ The Jewish quarter of the city is on the declivity of Mount Zion, towards the east, opposite Mount Moriah.

« The Jews in Jerusalem form two distinct bodies, the Spanish community, and the German community. The former are the more numerous, are natives of the country, subjects of the Porte, and are under the jurisdiction of their own Chief Rabbi, who is the head of the civil as well as the ecclesiastical court, and bears the title of “Hakkam Pasha.” They have four commodious synagogues, and several colleges.

The German Jews are those who have come from various parts of Germany, Poland, and other places in Europe to the Holy Land. They enjoy the protection of their respective Consuls, and are on that account less oppressed by the local Government.

They again, are divided into two distinct

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